An Indictment Against England, Sermon

An Indictment Against England · Sermon

p. 1A SERMON PREACHED TO the Right Honourable Houſe of Lords on the Monethly Faſt, December 25. 1644.

Matth. 12. 25. latter end.

Every kingdome divided againſt it ſelfe, is brought to deſolation: and every citie or houſe divided againſt it ſelfe, ſhall not ſtand.

THeſe words are a iuſt Apology of Ieſus Chriſt, againſt the uniuſt accuſations and blaſphemies of the Scribes and Phariſees. There was a man brought unto Chriſt that was poſſeſſed with a Devil that made him dumbe and blind; and Chriſt healed him, inſomuch that the blind and dumbe, both ſpake and ſaw; Verſ. 22. This great miracle had three different effects. The common people were aſtoniſhed and ſaid; Is this the ſonne of David? Verſ. 23. His own kindred thought him mad, and ſought to lay hold on him, Mark. 3. 21. But the Phariſees when they heard of it, they blaſphemouſly ſaid; This fellow doth not caſt out Devils, but by Beelzebub the Prince of Devils. Now Chriſt to cleare himſelfe from this curſed aſperſion brings foure Arguments, whereof this in my Text is the firſt. Interpreters take much paines to make out the ſtrength of the Argument. The p. 2ſumme of what they ſay is this. It is an Argument drawn from the policy and ſubtiltie of the Devill. For if Satan caſt out Satan (ſaith Chriſt) then Satan ſhould be divided againſt himſelfe. And if Satan ſhould be divided againſt himſelfe, then Satan ſhould ſeek his own ruine. For every kingdome divided againſt it ſelfe, is brought to deſolation, and every citie or houſe divided againſt it ſelfe ſhall not ſtand. But it is incredible to thinke that Satan ſhould ſeeke the ruine of his own kingdome, which he indeavoureth by all means to promote and propagate. And therefore it is certaine, that I do not caſt out Devils by the power of Beelzebub the Prince of Devils. This is Chriſts firſt Argument.

But my purpoſe is to handle theſe words, only as they are an intire propoſition in themſelves; as they are a generall Maxime, written in great Characters, not only in the Booke of God, but in the Booke of Nature: and as they are a cleare Looking-glaſſe, in which with ſad countenances we may behold the woefull condition that England is in at this preſent. For theſe words are the words of Ieſus Chriſt, who is truth it ſelfe. Every kingdome divided againſt it ſelfe is brought to deſolation, and every houſe or citie divided againſt it ſelfe cannot ſtand. And if every Kingdome, then the Kingdome of England, divided againſt it ſelfe is brought to deſolation, and if every Citie, then the Citie of London divided againſt it ſelfe ſhall not ſtand. In the words themſelves, we have two parts.

Firſt, Chriſt doth here ſet down one great Cauſe of the ruine of Kingdomes, Cities, and Families: and that is diviſion againſt it ſelf. Every Kingdome divided againſt it ſelfe: The word in the Greeke is foreign, which doth not ſignifie every little, ſmall diviſion, but ſuch a diviſion, that doth foreign, that doth cut a Citie in pieces, ſuch a diviſion, when it is foreign, when it is intrinſecall to a Kingdome, when it is got within the bowels of a Kingdome, it is like unto the winde, which when it gets into the bowels of the Earth, makes an Earth-quake, and blows up Towns, and Houſes, and Kingdoms. So doe theſe diviſions, whether Eccleſiaſticall, or Politicall, whether about matters of Religion, or of Civill Government, when they get within a Kingdome, they blow up a Kingdome, a Citie, and a Family.

Secondly, Our Saviour Chriſt here ſets out the greatneſſe of the p. 3ruine that is cauſed by theſe diviſions; and that both Intenſively, and Extenſively. Firſt, Intenſively, and that by two expreſſions.

Firſt, Chriſt here ſayes, ſuch a divided Kingdome is brought to deſolation: the word in the Greeke is foreign, it is made a wilderneſſe: Though a Kingdome in time of Peace be as happy as a Paradiſe, diviſion will turne a Paradiſe into a deſolate wilderneſſe: And the words are in the Preſent tenſe, to ſhow the certaintie of it: It is brought, not it will be brought; Every Kingdome divided againſt it ſelfe is brought, and it is brought to deſolation. Diviſions doe not onelyonly diſtemper a Kingdome, and make a Kingdome diſeaſed, but they are deadly, and fatall to a Kingdome, they are like unto a great and wide breach made in the Banks to let in the Sea, to ſwallow up a whole Kingdome: they are like a breach made in the walles of a Citie beſieged, that lets in the Enemy to take the Citie. And then,

Secondly, Chriſt ſayes, ſuch a divided Citie ſhall not ſtand. Chriſt doth not onelyonly ſay, it ſhall reele, and totter; but he ſaith expreſſely, foreign, it ſhall not ſtand: or as it is in the 3. Mark. 24. It cannot ſtand; it muſt tumble and fall. Diviſions in a Houſe, are not only like unto the breaking of the Windows, or the pulling down of the Tyles, which may be done, and yet the Houſe may be ſafe: but they are like unto a Houſe all on fire, which muſt neceſſarily be burnt down if it be not quenched. Or like unto a Houſe, when the Pillars of it are pull'd down, and the Houſe it ſelfe falles with it. So is a Kingdome, Citie, or Family, divided againſt it ſelfe, it cannot ſtand, ſayes Chriſt, foreign, Mark. 3. 24.

Secondly, Our Saviour ſets out the greatneſſe of this ruine by the Extenſion of it; It is here ſaid, Every Kingdome divided againſt it ſelfe. Diviſions in a Kingdome, are like a ſweeping plague, that devoures whole Kingdoms, without any diſtinction. Though a Kingdome be never ſo well provided with Men, Armes, and Ammunition, Ships, Walles, and Bulwarks: yet notwithſtanding, if diviſions get into that Citie, and Kingdom, they are as a ſpreading gangrene, that will quickly infect the whole Kingdome, and deſtroy it utterly, be it never ſo well fortified by Sea or Land. Nay, though there ſhould be a Kingdome of Saints; yet notwithſtanding, if Differences and Diſtractions get within that Kingdome, they will prove like the worme that did eate up Ionah's gourd in one p. 4night; Diviſions in a very little ſpace will ſwallow up, and devoure all the outward happineſſe, even of a Kingdome of Saints.

And not only ſo, but every Citie, (ſayes Chriſt) and every Houſe, though it be never ſo Religious, ſo Honourable, ſo rich a Family; yet notwithſtanding if diviſions get into that Family, it cannot ſtand. Theſe diviſions, they are like unto the Mors in olla, like unto the Coloquintida, that ſpoiled all the pottage; They are as a poyſonfull herbe, that ſpoiles all the riches and goodneſſe of a Family: like unto Eagles feathers, which (as ſome ſay) when they are mingled with other feathers, ſpoile all the feathers they are mingled withall. So doe Diviſions, Contentions, and Factions, when they get into a Citie, or Family, they ſpoile all the wealth, riches, and honours of that Family: for ſo ſayes our Saviour Chriſt; Every kingdome divided againſt it ſelfe is brought to deſolation, and every Citie, or Houſe divided againſt it ſelfe ſhall not ſtand. The words thus explained, will afford us this Doctrin.

Doct. That Diviſions, whether they be Eccleſiaſticall, or Politicall, in Kingdomes, Cities, and Families, are infallible cauſes of ruine to Kingdomes, Cities, and Families.

This Doctrin is proved, not only by the Hiſtory of the Bible; but by the Hiſtory of all Ages. The Kingdome of England is ſufficient alone to prove the Truth of this Doctrin. Hiſtorians obſerve, that there was never any great miſchiefe fell upon England, but the Cauſe of it was, the Diviſions that were among them. When Caeſar firſt made inrode into Britaino, he was called in by the Faction of **Lib. 5. de Bello Gallico. quod factionibus & ſtudiis trahebantur. Camden Britann. Jam inde interior Britannia magis civilibus bellis, & partium ſtudiis, quam Romanorum viribus attrita, poſt varias clades ultro citroque illatas in Romanorum poteſtatem paulatim conceſſit. Dum enim ſinguli pugnabant univerſi ſunt victi, ſic in mutuam perniciem ruentes ut non niſi oppreſſi ſenſerint omnibus perire, quod ſinguli amiſerunt. Claudius his diſcordiis fretus, &c.Mandubratius. And Tacitus ſayes, that all the Victories that the Romanes got, it was by the Factions and Diviſions that were among the Britaines. And afterwards, when the Saxons made a Conqueſt of Britaine; Vortigern that had got the Kingdome by a Faction, to maintaine his Party, ſent for the Saxons in, as ſome ſay, or at leſt imployed them, when, in, to take his part, as others write. But all write, that by this meanes he deſtroyed himſelfe, and the whole Kingdome. And ſo likewiſe, when the Normans made a Conqueſt upon England; they were invited hither by the Factions that were in England. Eſpecially, by the Faction that the Earle Goodwin made, and his ſonne Touſtaine, as our Hiſtorians doe relate. And ſince the Norman Conqueſt, I need not put you in minde of the great effuſion of blood that was here in p. 5England, all the time of the Barons warres: And of the miſerable condition of England, when the Houſe of Yorke and the Houſe of Lancaſter roſe up one againſt another. And what ſhal we ſay to the deſolate and bleeding condition of England, and Ireland, at this preſent? Doth not our forlorne, and miſerable eſtate ſufficiently make good this Doctrin: That Diviſions in Church and State, are deſtructive to Church and State?

But beſides the Kingdome of England, I might ſhew you, how the Empire of Grecia as long as Alexander kept it in unitie flouriſhed in great proſperitie, but after the death of Alexander, it was divided into foure parts, and theſe foure Governours deſtroyed one another by diviſions. I might alſo inſtance in the Empire of Rome, aſſoone as ever it was divided by Conſtantine into two parts, from that very time (as Sigonius relates) the Romane Empire, which before that was very ſtrong and potent, began firſt ſecretly to grow weake, and afterwards to decay, till at laſt it came to utter deſtruction.

I might inſtance alſo in the people of the Iewes, as long as they were as a Citie united within it ſelfe in Davids and Solomons time, ſo long they did exceedingly flouriſh; but as ſoone as ever they were divided into ten Tribes, and two Tribes, they preſently began to warre one againſt another, and to open the doore to foraine Invaſions; till at laſt they were all of them utterly ruinated. Famous is the ſtory of the Citie of Ieruſalem, when it was beſieged by Titus Veſpaſian, Ioſephus tels us it had three mightie Factions in the very bowels of it: The chiefe of which Factions were Iehochanan, Eleazar, Schimeon. And that theſe three Factions did kill more then the enemie himſelfe; and were the cauſe of the taking of that famous Citie. The like is reported of Reaſon 1. Why Diviſions are ſo fatall to Kingdomes, becauſe they take away all the preſervatives of a Kingdome. 1. They take away Peace from a Kingdome.the famous Citie of Conſtantinople, when it was taken by the Turks, &c.

But let us a little conſider the Reaſons why Diviſions are ſo fatall and deſtructive to Kingdomes, Cities, and Families.

The firſt Reaſon is, becauſe that theſe inteſtine diviſions they deſtroy all thoſe things that are as walls, and bulwarks to preſerve a Nation from ruine. As for example:

Firſt, Diviſions deſtroy the peace of a Kingdome: Now there is nothing that preſerves a Kingdome more then peace: p. 6And therefore the Hebrewes comprehended all bleſſings under the name of Peace. Heaven it ſelfe, it is nothing but tranquillit as pacis; what is God, but the God of peace? and what is Chriſt, but the Prince of Peace? And therefore, as **Dr. Stoughton Sermons.that Cardinall made his Embleme, A Beach tree, with this Motto: Take off the top and it is the ruine of all the reſt: for ſuch is the nature of the Beach tree, that if you cut the top off, the tree preſently withers: ſuch may be the Motto of every Kingdome: Take off the top, and it is the ruine of all the reſt: Take away Peace, and you deſtroy a Kingdome. The truth is, there is no outward bleſſing, is a reall bleſſing where peace is wanting: your Eſtates, your Honors, are no bleſſings, if you have not peace to enjoy them. And therefore, as the Artificer carved his owne name into the Buckler of Minerva ſo exactly, that whoſoever ſhould undertake to pick out his name, muſt neceſſarily ſpoile the Buckler: ſo it is with Peace, peace is ſo woven into the proſperitie of a Kingdome, that whatſoever deſtroyes peace, muſt needs deſtroy a Kingdome. Now Diviſion takes away peace, and therefore Diviſion ruines a Kingdome.

2. They take away unitie, love, and concord.And then ſecondly, Diviſion takes away the Vnitie of a Kingdome; now Vnitie is the great preſerver of Church and State: it is the great preſerver of all bodies, both Naturall, Politicall, Artificiall, and Theologicall. What is that, that keeps the fabrick of Heaven from diſſolving into pieces, but the Vnitie and the agreement of the diſcordant Elements? What keeps this great fabrick here from falling, but the Vnion and conjunction of the parts of it? ſtones ioyned together make a building, but ſtones uncemented, deſtroy and overthrow a building: boards ioyned together make a Ship, disioytned make a ſhip-wrack. What keeps the body of a man in health, but the juſt proportion and harmonie of every part? the members of the body divided from the head are preſently deſtroyed: the branches divided from the Vine receive no joyce, no ſap, no vertue: Every thing is preſerved by unitie and concord. Lords and Commons united ſave a Kingdome: divided make ſhipwrack Calente adhuc ſanguine Chriſti. Hieron.of a Kingdome. The Church of Chriſt at firſt, when the bloud of Chriſt was yet warme, was at unitie within it ſelfe, and all with one accord prayſing and ſerving God, and then it flouriſhed exceedingly. The Church was then like a pure Virgin attended p. 7with all the graces of Gods Spirit as with ſo many Hand-maides. But afterwards when it fell into diviſions it loſt her Virginity, and Hegeſip. ex Euſeb.all her hand-maids forſook her. For this is true both in Philoſophy and in Divinitie, Omne diviſible eſt corruptibile: Whatſoever is diviſible, is corruptible. And the like I ſay of concord, love and friendſhip, which are nothing elſe but unitie in affection: Theſe are the glew that ſoders; theſe are the nerves and ſinewes that joyne a Kingdome together. And therefore the Apoſtle ſaith, Above all things put on love which is the bond of perfection: it is a Col. 3. 16.Col 3:16bond to joyne Kingdomes, and Cities, and Families together. And therefore, whatſoever breakes this bond of Kingdomes in pieces, muſt needs devoure and deſtroy Kingdomes. But diviſions doe this. For they are like a Caterpiller to devoure all peace, unitie, love, friendſhip, and concord, which are the great ſupporters of Kingdomes. They are like unto the great Plague of the Locuſts that devoured all the greene things in the land of Egypt: There Exod. 9.Exod 9is nothing that is good in a Nation, nothing that is greene and flouriſhing in a Nation, but diviſion and contention will deſtroy it. And therefore diviſions muſt needs be deſtructive to Kingdomes. This is the firſt Reaſon: and then

Reaſon 2. Why Diviſions are ſo deſtructive to Kingdomes, becauſe they open a doore to all miſery. 1. They let in confuſion.Secondly: As diviſions take away all thoſe things that are the Buttreſſes to uphold a Nation: So on the other ſide, they open a doore to all kinds of miſery; they bring in myriads of evils into a Kingdome: They are like unto Pandora's box, which when it was once opened, out flied all kind of ſickneſſes and diſeaſes: As for example:

Firſt, Where inteſtine diviſions dwell, there dwels ſtrife and envie; and where envie and ſtrife is, there is confuſion and every evill worke, I am. 3. 16.

2. They let in a foraine enemie.Secondly, Diviſions open a doore to let in a foraine enemie: and it is a free and miraculous mercy that God hath kept out the French, and the Spaniard, and the Danes from invading England in theſe times of our diviſions.

3. They diſenable us to reſiſt a foraine enemy.And then thirdly, Diviſions weaken a Kingdome, and make it unable to reſiſt a foraine enemie, if he ſhould come in: for divide a Citie, and ſo many diviſions you make, ſo much you take away from the ſtrength of that Citie. Let five men joyne together to beare a burden, and they will beare it with eaſe: but if three of p. 8thoſe five ſhall divide from the other two, the burden will ſinke the other two. Vis Ʋnita fortior, ſtrength conjoyned is a great deale ſtronger; ſtrength divided is weakened; Counſels divided are weakened; men divided are weakened: But then

4. They ſet a Kingdome againſt it ſelfe.Fourthly, and eſpecially, Diviſions ſet a Kingdome againſt it ſelfe, ſo ſayes my Text, Every Kingdome divided againſt it ſelfe: Diviſions make the father to fight againſt the child▪ and the child to fight againſt the Father: Diviſions ſet the husband againſt the wife, and the wife againſt the husband: Diviſions make us to be our own hangmen, our owne executioners. Diviſions make us Viper like to eat out the bowels one of another. Diviſions make us to ſheath our ſwords in our owne bowels. As God cauſed the Midianites to deſtroy one another: ſo theſe Diviſions ſet a Kingdome againſt it ſelfe; they ſet a man againſt himſelfe; a Citie againſt it ſelfe, to deſtroy it ſelfe,: In a word, that I may expreſſe all miſery in one They bring in Civill warres.phraſe: Diviſions bring in Civill warres, which of all warres are moſt uncivill. There are three Iron whips with which God doth whip man-kind, when it grows monſtrous in iniquitie; the Plague, Sword and Famine, which Tertullian cals Tonſur as inſolentis humani generis, The loppings and prunings of Man-kind when they grow ranke in iniquitie. Of thoſe three plagues Warre is the greateſt. And therefore when the Prophet put David to his Trilemma, he choſe the Plague, rather then the Sword, or Famine, and beſeecheth with great earneſtneſſe: Let me not fall into the hands of man. Of all judgements Warre is the greateſt, which for the moſt part is attended with Famine and Plague. But of all warres no warre ſo miſchievous as Civill warre, for theſe Reaſons.

Civill warres are the worſt of warres, for foure Reaſons.Firſt, Becauſe there is no warre ſo unnatur all as Civill warre: for in Civill warre, the father fights againſt the child, and the friend againſt the friend, and the brother againſt the brother.

Secondly, There is no warre ſo cruell as Civill warre: and therefore you ſhall obſerve, that the Hagarens, and the Ammonites, and the Moabites, and the Edomites, were the greateſt enemies that the people of Iſrael had: Now theſe were of the kindred Odia proximorum ſunt cerrima.of the people of Iſrael; The hatred of brethren is moſt bitter when they fall out: You have an example of this in the 20. of Iudg. 48. The people of Iſrael, they went to fight againſt their brethren, and when they had conquered them they did not onelyonly kill p. 9every man they met withall, but they kild every beaſt that they met withall, and they kild every thing that came to hand: It is a ſtrange expreſſion, to ſhew the crueltie of Civill warre: and you know how the bloud-thirſtie Cavalieres, at Oxford, doe hunger and thirſt to drinke Cups full of the bloud of the Roundheads (as they call us).

Thirdly, Theſe warres, they are moſt treacherous; no warre ſo treacherous as Civill warre, for there will alwaies be falſe brethren, that will labour to betray their brethren into the hands of the enemie, for it is a warre amongſt Brethren; and theſe are the times wherein we may take up the complaint of Ieremy, Ier. 9. 2, 3, 4, 5. and wherein we had need follow the example of Mica. 7. 5, 6.

Fourthly, and laſtly, theſe wars of all wars are moſt uncomfortable. And therefore you ſhall read that when the people of Iſrael had overcome the Beniamites, in ſtead of rejoycing for the victory, they all fell a weeping becauſe of their brethren that were ſlaine, Iudg. 21. 2.

Theſe are the Reaſons why Civill warres are the worſt of wars. But of all Civill wars that ever were, none ſo wicked, none ſo miſchievous as the Civill warres of England. Of all the arrowes that are in the quiver of Gods iudgements, there is no arrow ſo ſharpe, ſo keene, as this arrow that God now ſhoots out againſt England. For there is a Generation of men riſen up amongſt us that fight againſt the Parliament whom they themſelves did chooſe, and intruſt with their lawes, liberties, and religion. Men that fight againſt a Reformation: That fight themſelves into Popery, Slavery, and Beggery. That joyne with the Papiſts of England, and Popiſh Rebels of Ireland to fight (as they ſay) for the Proteſtant Religion. That fight for their Liberties againſt the Parliament, the great and onelyonly Conſervator of their Liberties. That call God to record that they intend nothing but the preſervation of the Proteſtant Religion, and of the liberties of the people, and yet endeavour by all treachery and bloudy ways to ſubvert Religion and Liberties. That God ſhould ſuffer ſuch multitudes of men to be ſo farre drunke with error, and to be ſo farre blinded with prejudice, this is a judgement of all judgements moſt ſuperlative.

p. 10Now all theſe are the fruits of our diviſions, and therefore certainely, Ieſus Chriſt might well ſay, or if Chriſt had not ſaid it, our owne experience would have taught us the truth of this Text: Every Kingdome divided againſt it ſelfe is brought to deſolation, and every houſe, and every citie divided againſt it ſelfe ſhall not ſtand. This is all that I ſhall ſay for the explication of the Doctrine.

But now (through the bleſſing of God) I ſhall come to the Application.

Ʋſe 1.If intrinſecall diviſions he ſo deſtructive to the Kingdome, let us weepe and mourne before the Lord this day, at the conſideration of the ſad condition that England is in at this preſent. This day is a day of weeping and mourning: And I ſhall preſent a ſubject before you that will move you to teares if there be any bowels of compaſſion in you, and to ſay as Ieremie 14. 17. Let mine eyes runne downe with teares night and day, and let them not ceaſe, for the virgin daughter of my people is broken with a great breach, with a very grievous blow. And if a tender and dutifull child cannot without great mourning and lamentation behold his Mother rent and torne in pieces by wild Beaſts; ſurely it will be moſt unnaturall in us who are the ſonnes and daughters of England, to heare of the diviſions and diſtractions of England with dry eyes, and hard hearts. It is reported of Cato, that from the time that the Civill warres began in Rome betweene Caeſar and Pompey, he was never ſeene to laugh, or to waſh his face, or to ſhave his beard, or cut his haire. This example will riſe up in judgement againſt many of us who are ſo unaffected and inſenſible of the great and unexpreſſible calamities of poore England, once a pleaſant Paradiſe, but now a howling wilderneſſe.

If Diviſions deſtroy a Nation, it is a miracle of mercy that England is yet a Nation: for our diviſions are multiplied exceedingly. Our times run all upon diviſions, and ſubdiviſions. We may ſay of England, as Auſtin of Africa, That it is divided in minutula fruſtula, it is crumbled into very little little pieces. I will bring them all into two heads.

1. Our Diviſions from God.

2. Our Diviſions one from another.

p. 11Firſt, Our Diviſions from God, by our moſt grievous ſinnes and A Catalogue of the diviſions of England, and what cauſe to mourne for them. 1. Our Diviſions from God.iniquities. For as ſmoake driveth Bees out of their Hives, ſo doth ſinne drive God away from a Kingdome. And there is nothing that makes God forſake a Kingdome but ſinne. Iſaiah 59. 2. Your iniquities have ſeparated between you and your God, and your ſins have hid his face from you, that he will not heare. Now there is no Nation under heaven, that hath divided it ſelfe more from God by ſinne then England hath. There was a time when the Parliament of England made a whip with ſix ſtrings to whip many godly people to death. This was in H. the eighths dayes. There was a time when the Parliament of England did ſolemnly upon their knees abiure the Goſpell, and deſire reconciliation with Antichriſt. This was done in Q. Maries dayes; after which followed the bloody perſecution by the Lawes then eſtabliſhed. And though theſe Lawes were afterwards repealed▪ yet how often have we Apoſtatized from God ſince that time? And even at this very day, though there be much talke of Reformation; yet (alas) there was never leſſe practiſe of Reformation. Our Churches indeed are Reformed, but our hearts and lives are no whit Reformed. Our high altars are taken down, but our high mindes are not taken down. The worſhip of God is purer, but the worſhippers are as impure as ever. We have no bowing to the name of Jeſus, no bowing to Altars, Images, and Crucifixes. There is leſſe knee-Idolatry; but I feare me, we have as much heart-Idolatry as ever, as much Covetouſneſſe, as much truſting to an Arme of fleſh as ever. And though our Idolatry be leſſe, yet Adulteries, and Fornications, were never more, I cannot ſay puniſhed, but I muſt rather ſay, Never more committed, and never leſſe puniſhed. Doe not men boaſt of their adulteries, and yet eſcape unpuniſhed? It is a mercy of God, that ſcandalous Miniſters are thruſt out of their livings. But I beſeech you tell me, Is there a Law to puniſh a ſcandalous Miniſter; and is there no Law to puniſh a ſcandalous Gentleman, and a Lord alſo if he grow ſcandalous? Shall the Cheap-ſide Croſſe be taken down (wherein you have done well;) and ſhall your Cheapſide iniquities, your Cheapſide adulteries yet remaine? It is a mercy, that we are freed from the tyranny and crueltie of the High Commiſſion, and Star-chamber. But I am ſure, there is as much complaint; I doe not ſay, as iuſt complaint; but as much complaint, of oppreſſion and iniuſtice in the Parliament-Committees in p. 12the Counties; as ever there was of the Star-chamber, or High Commiſſion.

We live in times wherein there was never more iudging of others, and never leſſe iudging of our ſelves. We live in the ſadeſt dayes that ever England ſaw, and yet what aboundance of pride is there in apparell? what luſtfull faſhions, even in theſe bloody dayes? what ſecuritie in ſinne, even whileſt the Ship of the Kingdome is ſinking? What deadneſſe of heart? What coldneſſe and formality in Gods worſhip? What unthankfulneſſe? what unfruitfulneſſe, &c. Indeed here is much faſting, but little weeping. Never more murmuring, more cenſuring, & never leſſe reforming, then in theſe dayes, even in theſe dayes of Reformation. And ſhall we not weep bitterly before the Lord this day for theſe ſinnes? Theſe are the ſinnes that divide a Nation from God. And if God once forſake a Nation, it is left in a deſperate condition. For as the Trojans when they loſt their Palladium, were preſently vanquiſhed: ſo when a Nation hath loſt Gods favour, it ſinks into ruine irrecoverably and preſently.

2. For our diviſions one from another.But ſecondly, Let us mourne this day alſo for our Diviſions one from another; and firſt for our State-diviſions, and then for our Church-diviſions.

1. For the diviſions of the Commonwealth.Firſt, Let us mourne for the Diviſions of the Commonwealth. Is it not a ſad thing to ſee the Head rent from the Members; and that that Head that ſhould be a preſerver of the Body, is now, by ill counſell, a deſtroyer of his Body? that, that Head, that ſhould be like a head of gold, is now, through ill counſell, made a head of iron, to cruſh its own body in pieces? Oh! let us mourne for this, this day.

And then let us mourne for the rent that is amongſt the Members. Is if not a ſad thing to ſee the Members rent and torne one from the other? Nobleman againſt Nobleman, Gentleman againſt Gentleman, Citizen againſt Citizen; Father againſt Sonne, and Sonne againſt Father, &c. And that which England never ſaw till this day, A pretended Oxford Parliament, againſt a true Weſtminſter Parliament?

And eſpecially, Let us bemoane, and bewaile the Diviſions that are amongſt our ſelves here at home: That we that are all ingaged in the ſame Cauſe, and in the ſame Covenant, and that are under p. 13the ſame condemnation, under the unjuſt charge of Rebellion, that there ſhould be ſuch differences, and ſuch diviſions amongſt us, even amongſt us, whoſe heart doth not bleed to thinke of it? That though Hannibal ad portas, yet the Senators of Rome ſhould be at difference amongſt themſelves; the Lords ſhould divide from the Commons, and the Commons from the Lords, whileſt the enemy is ſeeking to deſtroy both Lords and Commons?

2. Diviſions in the Church.But above all, let us bemoane the Diviſions that are in the Church about matters of Religion. For **Euſ. de vita Conſtantini. Diſſenſiones in Eccleſia ſunt horribiliores & pernicioſiore▪ quovis bello Civill.Conſtantine ſaith well, That the diſſentions of the Church are more terrible and more pernicious then any Civill warre. And theſe are exceedingly increaſed amongſt us eſpecially in the famous Citie of London. One ſaith, I am of Paul; another ſaith, I am of Apollos; a third ſaith, I am of Cephas. Some are Antinomians, that is, Patrons of free vice, under the maske of free grace. Some are Anabaptiſts, that ſay, That the condition of an Infant of a beleeving Parent, is as ſad and miſerable as the condition of an Infant of a Turke or Infidell: and one of them was not aſhamed to ſay, That it is as lawfull to Baptize a Cat or a Dog, as an Infant of a Chriſtian Parent. Some are Browniſts, that ſay, That all our Miniſtery is Antichriſtian, and our Worſhip, and Churches Antichriſtian. Some are of no Church at all, beleeving all Churches to be falſely conſtituted, and therefore refuſe to joyne with any Church in the worſhip of God, and waite till God raiſe up Apoſtles to plant new Churches. Some beleeve that the Soule dyeth with the body, and that both ſhall riſe againe at the laſt day. Others begin to ſay, they beleeve that the Soule is mortall, as well as the Body, and that there is no Reſurrection, neither of Soule or Body. Some plead for an illimited toleration of all Religions. It would ſee me a wonder, if I ſhould reckon how many ſeparated Congregations, or rather Segregations there are in the Citie: What Churches againſt Churches, &c. But I forbeare. The Lord knows, that I mention theſe things with a ſad heart, and that I doe not hereby intend to exaſperate your Lordſhips againſt the perſons that hold theſe opinions, above what the Word of God doth clearely require at your hands; or to uncover any nakedneſſe of our Deare Mother that was unknown before, but onelyonly to preſent before you our ſad and miſerable condition; that thereby you may be quickned unto prayer, ſtirred up to humiliation p. 15in a day of Faſting and Weeping, and alſo provoked to uſe all Scripture helps for the ſuppreſſion of theſe diſtractions.

The miſchiefes that Church diviſions ….For great and wonderfull are the miſchiefes that proceed from theſe Church-diviſions▪ Give me leave to mention a few of them.

Firſt, Hereby Gods Name is exceedingly diſhonoured, and the true Religion ill ſpoken of. Iulian that curſed Apoſtate, railes againſt the Chriſtians in his dayes, and ſaith of them, That they lived together as ſo many Dogs and Beares, rending and tearing one another: and addes, Who then would be ſo ſimple as to become a Chriſtian? The very Heathen in their Interludes ſcoffed at the diviſions that were amongſt the Chriſtians (as the Hiſtories of the Primitive times informe us) to the great diſgrace of Chriſtian Religion. And I wiſh this might not alſo be verified of our dayes.

Secondly, Hereby the happy Reformation that all good people expect and long for, is much hindered. For as the building of Babel was hindered by the confuſion of Tongues, ſo is the building of Sion alſo. For every man drives his owne p ivate way of Reformation, and ſtrives to hinder all other wayes that are oppoſite to his way. It is with us in England, as it was with the Suiters in Plutarch, who becauſe they could not all of them obtaine the Virgin they ſued for, agreed to cut her in pieces, and every one to take a bit of her. We are all Suiters for a Reformation, and becauſe we cannot get ſuch a one as may pleaſe every man, hence come our Diviſions; by which what doe we elſe but agree together to cut the Kingdome in pieces and every man to take his morſell? Epiphanius Epiphan. hereſ. …8.tels a ſad ſtory of Meletius, and Peter Biſhop of Alexandria, both confeſſors of the Chriſtian faith, both of them condemned ad metalla, for their profeſſion, who upon a ſmall difference fell into ſo great a Schiſme, that they drew a partition betweene each other in the Priſon, and would not held communion in the ſame worſhip of Chriſt, for which notwithſtanding they joyntly ſuffered; which diſſention of theirs did cauſe ſuch a rent and ſect in the members of the Church, that it did more hurt then any perſecution of the enemie. Iuſt ſo is our condition: For we are here in London, and in the Aſſociated Counties, ſhut up as in a Priſon, (for we dare not travell beyond our line) and whileſt p. 14we are in priſon we draw partitions one from another, and ſeparate from one another, whileſt we are all ſuffering for the ſame cauſe. And this hinders Reformation more then all that the enemie can doe to obſtruct it.

Thirdly, Hereby the good cauſe we fight for is exceedingly diſparaged. For doe we not heare the enemie boaſting and ſaying, Theſe are the men that cry downe Prelacy: you ſee they can agree in nothing but in Anarchie and confuſion! Are there not many that beginne to grow weary of theſe warres, and cold in the proſecution of the Parliaments moſt juſt cauſe, even for this very reaſon, becauſe they know not amongſt ſo many Religions (as they call them) for what Religion they fight?

Fourthly, Hereby the enemie is much encouraged. His hope of conquering is built upon our Diviſions. And therefore he doth as Medea did, who when ſhe fled a way with Iaſon, and was purſued by her father, tooke her brother Abſyrtus, and cut him in pieces, and ſcattered him in the way that ſhe fled in, that ſo her father might be buſied in taking up the ſcattered pieces of his ſonne, and ſhe in the meane time flie ſecurely a way. Even ſo doe our enemies labour to cut us in pieces by our diviſions, (for the enemie hath a chiefe ſtroke in our diviſions) that they in the meane time may ſecurely ſtudy our ruine, while we are gathering up our divided parties.

Fifthly, Hereby the hearts of people are mightily diſtracted, many are hindered from converſion, and even the godly themſelves have loſt much of the power of godlineſſe in their lives. I ſay, The hearts of people mightily diſturbed, while one Miniſter preacheth one thing as a truth of the Goſpel, and another Miniſter preacheth the quite contrary with as much confidence as the former. And thus, as Optatus ſaith, Inter licet tuum & non licet meum nutant & remigant animae Chriſtianorum. While one Miniſter ſaith I, and another ſaith No, the common peoples minds are mightily diſtracted. And many alſo are hindred from converſion. For who will venture into a ſhip that is toſſed with contrary waves, and ready to ſinke? And even the godly themſelves are much decayed in the ſtudie and practiſe of faith and repentance, and of the power of godlineſſe. For all their time is ſo much taken up with unneceſſary diſputations, as that they have little leaſure to repent, p. 16and to ſtudy to increaſe in holineſſe. Inter diſputandum religio amittitur. The truth is, Here is ſo much diſpute about the government of Chriſt in our Churches, as that there is little of Chriſts government in our hearts or houſes. So much diſpute about the gathering of Churches, as that there were never fewer gathered really to the Church then in theſe our dayes.

Sixthly, By theſe diviſions godly Miniſters are mightily diſcouraged: in ſo much as there are many that grow weary of their ſtandings in Gods Church, and beginne to thinke of leaving their places, and of going to live in private, and to ſhut themſelves up in their Studies, (as Luther was once counſelled) and to cry, Domine miſerere noſtri.

Seventhly, Hereby a doore is opened to all kind of Atheiſme: For doe not our profane men begin to ſay, We know not of what Religion to be, and therefore we will be of no Religion. If we hold of ſuch, others will condemne us, and if we hold of them, others alſo will condemne us; and therefore we will rather ſtand Neuters, and profeſſe no Religion at all?

Eighthly, Hereby God is neceſſitated to prolong our warres: For all the bloud-thirſtie Cavaliers are but as ſo many Shepherds dogs ſent out by God to gather his ſheep together. Gods people are now as ſheepe ſcattered one from the other to the reproach of Religion, and diſhonour of God; and God hath ſent the enemy as his dog to call them all together, and till this be fully accompliſhed theſe dogs will not be taken off.

Ninthly, Theſe diviſions open a wide doore to the utter ruine and deſtruction of the Kingdome. For they bring in deadly hatred above the hatred that is cauſed by Civill diſſentions; even ſuch a hatred that burſteth aſunder the very bonds of nature it ſelfe, as Chriſt foretels, Ioh. 16. 2. They ſhall kill you, and thinke they doe therein God good ſervice. What abominable hatred was there between the Iew and the Samaritane; in ſo much as that the Woman of Samaria wondered that Chriſt would aske a little water of her that was a Samaritane? From this hatred followeth, Excommunications, Anathematizations, &c. And from thence to fire and fagot, and to as exquiſite torments as the wit or malice of men could invent. Witneſſe the tenne Perſecutions. Witneſſe the Spaniſh Inquiſition. Witneſſe the Pariſian Maſſacre of the p. 17Proteſtants upon Bartholomew Eve. Witneſſe Queene Maries bloudy dayes. Witneſſe the Diviſions of the Greeke Churches betweene the foreign and foreign, and divers others of that kind (Pezelius reckons tenne) which diviſions firſt brought Pezel. molliſi… hyſtor.in the Saracens, and afterwards the Turks, who are the great ſcourge of Chriſtendome to this day. Theſe and many more are the miſchiefes that ariſe from our diviſions about matters of Religion.

And therefore if there be any bowels of compaſſion in us towards a poore bleeding, dying Kingdome, let us weepe before the Lord this day; and wiſh that our heads were fountaines, that we might mourne continually for the Virgin daughter of England. Let there be great thoughts of heart for the diviſions of our Reuben. It is reported of certaine young debauched Gentlemen that D^r. Stoughtons Sermons.were ſwaggering in a Taverne in the Market-place, while the Citie wherein they dwelt was in great calamitie; and one of them putting his head crowned with a garland out of the window, was eſpied by the Magiſtrates of that Citie, whom when they ſaw, they cauſed him to be beheaded becauſe he was ſo inſenſible of the publique danger. A famous Story for our Times. The Lord make us more apprehenſive of Englands miſeries in a ſpirituall way.

And let us alſo this day admire the mercy of God that we are not yet conſumed notwithſtanding our manifold diviſions. And let us expect certaine ruine and deſtruction, if theſe diviſions continue. The word of Chriſt muſt be true. A Kingdome divided againſt it ſelfe cannot ſtand. England is tottering, and it will fall if theſe diviſions laſt; and the fall thereof will be great. And therefore let us prepare for deſolation, and provide an Arke of ſafety for our ſelves by faith in Ieſus Chriſt: a Kingdome that cannot be ſhaken; an houſe made without hands, eternall in the heavens.

If Diviſions be ſo deſtructive to Kingdomes, Cities, and Families? This reproveth thoſe that are the Authours and Fomenters of theſe Diviſions that are now amongſt us. Theſe are the Incendiaries Ʋſe 2.of England. If he that ſets one houſe on fire deſerveth hanging, much more they that ſet a whole Kingdome on fire. If he that murders one man muſt be put to death, much more he that murders three Kingdomes. Marke them (ſaith the Apoſtle, Rom. 16. 17.) that cauſe diviſions and offences contrary to the doctrine which p. 18ye have learned, and avoid them. Avoid them as the greateſt enemies of England. Theſe are like the Salamander that cannot live but in the fire of contention. Theſe are of a Ieſuiticall ſpirit. And no doubt the heads, and hands of the Ieſuits are in all our diviſions. There are Seven things, ſaith Solomon, Prov. 6. 16. which are an abomination to the Lord: and the ſeventh and laſt, and not the leaſt, is he that ſoweth diſcord among brethren; but much more he that ſoweth diſcord amongſt three Kingdomes. And if it was a ſigne of the falſe mother to deſire to have the child divided; much more is it a ſigne of an unnaturall and cruell child to endevour to divide his mother in pieces.

Vſe of reprofe of the cauſers of our diviſions. 1. Such as cauſe diviſions betweene King and people.More particularly here are two ſorts to be reproved.

Firſt, Such as ſow diviſions betweene the King and his people. That labour to keepe up and to increaſe the wals of partition betweene them. Theſe are the Sanballats and Tobiah's that tell the King that the Parliament are Rebels, that they ſeeke his life, and would uncrowne Him and his Poſteritie, and bring in Anarchy and confuſion. Theſe are they that tell the King, (as Rhehum the Chancellour, and Shimſhai the Scribe wrote to Artaxerxes, concerning Ieruſalem, Ezra 4. 12.) that the Citie of London is a rebellious and bad Citie; hurtfull to Kings, and hath alwaies moved ſedition, &c. Theſe give the King this Motto, divide et impera. But theſe are without my reach, and therefore I ſhall ſpeake no more of them.

2. Such as cauſe diviſions at home. 1. Such as are falſe-hearted.Secondly, and eſpecially ſuch Incendiaries and fire-brands that kindle the fire of contention amongſt our ſelves at home: and theſe are of two ſorts.

Firſt, Such as are abſolutely falſe-hearted, and have made their peace at Oxford; and are here at Weſtminſter onelyonly to caſt in bones of contention, to divide our counſels, and to worke factions amongſt us. Theſe are men hardened in ſinne, and there is little hope of reclaiming them. Theſe build their houſes upon the bloud of three Kingdomes. Theſe are the Iudaſſes of England; and it were juſt with God to give them the portion of Iudas.

2. Such as are diſcontented.Secondly, Such as are diſcontented, though not falſe-hearted; and through diſcontent and diſlike of the proceedings of Parliament do much hurt, and create many factions amongſt us. Theſe diſcontented perſons are like pieces of ſoft wax, ready to carry p. 19any impreſſion that the adverſe party ſhall ſtampe upon them. Theſe are of three ſorts.Three ſorts of diſcontented perſons. 1. Such as are diſcontented out of pride and covetouſneſſe.

Firſt, Such as are diſcontented out of pride and covetouſneſſe, becauſe they cannot get thoſe places of profit and honour which they expect; and becauſe they have not that credit and repute amongſt the people that others have: hereupon they come to diſlike the publique proceedings and to make parties and factions. There were many ſuch in the Primitive Church that turned Heretiques, becauſe they could not obtaine the preferment they ſtood for. Theſe men ſeeke themſelves and not the publique. Theſe are not Common-wealths men, but Private-wealths men: Theſe ſeeke their owne belly, and becauſe they cannot have a Cabbin ſo richly furniſhed as they deſire, therefore they endevour to drown the ſhip wherein their cabbin is. Theſe are like thoſe that will ſet an houſe on fire to roſt an …gge. Marke what the Apoſtle ſaith of theſe, Rom. 16. 18. They that are ſuch ſerve not our Lord Ieſus Chriſt, but their owne belly; and by good words and faire ſpeeches deceive the hearts of the ſimple.

2. Such as are diſcontented out of a blind zeale.A ſecond ſort are ſuch as are diſcontented out of a blind zeale; ſuch as differ from us in opinion, and becauſe they begin to perceive, that if matters of Religion were once ſettled, their wayes of worſhipping God would be diſcountenanced, therefore they labour to put all things into confuſion, and to hinder a ſettlement as much as they can; that ſo in the meane time, their numbers may increaſe. For as Toads and Serpents grow in darke and dirtie ſellars, ſo doe Sects, Errors, and Hereſies grow in times of diſtraction and confuſion. Theſe are the men that deſire to fiſh in troubled waters, becauſe they can catch moſt fiſh in troubled waters. Theſe are like unto Sanballat and Tobiah, &c. who foreſaw that if the Temple were once rebuilt, that then their way of worſhip upon Mount Gerizin would be contemned, and therefore they laboured to caſt bitter aſperſions upon the workmen, they laid heavy things to their charge, and uſed all kinds of Policy to obſtruct the Temple-worke they had in hand. Iuſt ſo doe theſe men caſt bitter aſperſions upon the Aſſembly of Miniſters, and upon every Parliament man that oppoſeth their way, and labour by all meanes to hinder their proceedings; becauſe they foreſee that if by their adviſe, matters of Religion were once eſtabliſhed, their wayes and opinions would be preſently diſguſted. It is very obſervable, that all the ſeverall Sects p. 20amongſt us, though they differ one from another, yet they all agree together in their oppoſition againſt the Aſſembly of Miniſters as their greateſt enemies. Iuſt as we read in the 83 Pſalme, of ten Nations, differing one from another in Religion, Place and Cuſtomes, Nice. lib. 8. cap. 46.and yet all of them confederating againſt the people of God. Nicephorus telles us, that the Meletiani and Ariani, did at firſt much diſagree, not onelyonly in opinions, but in affections; but afterwards when they ſaw the Orthodoxe party increaſe ſo mightily, as that it was likely to ſwallow both of them up, they joyned together in a firme league to oppoſe the Orthodox Party (though ſtill differing one from the other) inſomuch that in proceſſe of time, the Meletiani were called Ariani, and the Ariani, Meletiani. So alſo Lib. 12. cap. 8.in Africa. The Rogatianiſt, Maximinianiſts, and Donatiſts joyned together as Sampſons Foxes not in one Opinion, but in a league of friendſhip for a while, that they might make up the greater number againſt the Orthodox Party. And is not this the practiſe of our times? Doe not Anabaptiſts, Browniſts, Antinomians, agree together in oppoſing the Aſſembly of Miniſters, and in Independency from all ſuperiour Eccleſiaſticall Government, without the bounds of a particular Congregation.

Such as are diſcontented by way of revenge.A third ſort are ſuch as are diſcontented, and thereupon diſturbe our Peace by way of revenge; that lye under Iealouſies and Suſpitions (whether juſt or unjuſt I diſpute not) and cannot regaine their credit, and therefore labour to caſt a blame upon all others, and bring as many as they can into the ſame condemnation with themſelves. Iuſt like the Foxe in the Fable, that had his taile cut off, and therefore perſwaded all other Foxes to cut off their tailes, telling them it was an uncomely thing for a Foxe to have a taile. Even ſo doe theſe men. Becauſe they lye under ſuſpicion themſelves, therefore they would perſwade others alſo, that they are under the like ſuſpition, that thereby they might make them diſcontented, as they themſelves are. And thereby the building of the Temple is much hindred, publique affaires diſturbed, and the poore Ship of England ready to ſinke under the burden.

Now all theſe ſorts of men are ſharply to be reproved, every man according to his degree of guiltineſſe. Theſe are the Devils Agents. For it is the proper worke of the Devill to divide God from men, men from God, and one man from another. And as it is a p. 21worke of the Devill, ſo it will bring us to the Devill, if we repent not of it.

Vſe 3.If Diviſions be ſo fatall and deſtructure to Kingdomes, Cities, and Families. Oh let us all be intreated according to our ſeverall places, to contribute what help we can poſſible to the healing of our Diviſions, and to the bringing in Peace, Love, Ʋnitie and Concord amongſt us. Oh that God would make me his inſtrument this day, to raiſe up your hearts to the obedience of this duty.

Exhortations to unitie and peace. And firſt with the Kings Majeſtie.Firſt, Let us labour to be at Peace with the Kings Maieſty, as farre as is poſſible, and may be obtained, ſalvâ conſcientiâ. Let us not onelyonly pray for Peace, but follow after Peace, and if it flies from us, let us purſue it. I remember what I have read of Calvin, that he ſhould ſay; That he would willingly travell over many Seas, to ſee one Ʋniforme draught of Religion, wherein all Proteſtants might agree. And who would not willingly ſacrifice up his life to the fire to ſee King and Parliament throughly agreed? To ſee a Holy, Safe, and well-grounded Peace made? I ſay, a Holy well▪grounded Peace. For there are ſome amongſt us, that are like the Gadarens, that preferre their Hogs before Chriſt and his Cauſe; that wiſh more for the ſettlement of their Trading, then of their Religion. Theſe are Swines not Chriſtians. There are others as bad that deſire a Peace upon any termes, though with the loſſe of Libertie and Religion. Iuſt like the Iſraelites, that would needs have Quailes. But while the meat was yet in their mouthes, the wrath of God came upon them. He that deſires Peace without reſpect to Religion, the plague of God will goe along with that Peace. There is a double Peace.

A double Peace. 1. A treacherous Peace.Firſt, A treacherous Peace. Such as ſhall betray us into Popery, Tyranny, and ſlavery; Such as was made with the Proteſtants in France, a London▪maſſacring Peace. Such as the Iſraelites made with the Cananites, which was a perpetuall thorne and ſnare unto them. Such as Ahab made with Benhadad. This is a Land-devouring, and a Religion-deſtroying Peace. This is to betray Chriſt as Iudas did with a kiſſe of Peace.

2. A holy and ſafe Peace.Secondly, A holy, ſafe, well-grounded Peace. And Curſed is the man that is an enemy to ſuch a Peace. My prayer is; That God would make our King a Melchiſedeck, who was King of Righteouſneſſe, and King of Peace. That Righteouſneſſe and Peace may p. 22kiſſe each other in his dayes. That this may be added upon the Kings Coine. Henricus Roſas, Regna Jacobus, Populum Carolus. And here let me crave leave humbly to beſeech your Lordſhips, that in this Treatie that is ſhortly to begin, you would make Religion your Iewell, and Peace as your golden ring, on which it may be put. To make Peace your boxe of Alablaſter. And Reformation the precious oyntment within it. To make Peace as the gold, and Religion as the Temple that ſanctifieth the Gold. Happy is the people that is in ſuch a caſe. Happy England if once it comes to ſing the Angels Song. Glory be to God on high, in earth Peace.

And yet let me forewarne you alſo, not to truſt too much to Treaties, and overtures of Peace, David had a ſonne whoſe name he called Abſolom, which in Hebrew ſignifieth a Father of Peace▪ David promiſed to himſelfe great felicitie in that childe. But he proved a Father of warre and miſery to his Father. Say not. This Treatie will be an Abſolom, for feare it prove an Abſolom in a contrary ſenſe as Abſolom himſelfe did. It is very fatall, that in the midſt of our Treaties, there have alwayes been great Plots to deſtroy us, as we ſee verified at this day.

2. One with another.Secondly, But that which I eſpecially ayme at this day, is to perſwade you that are here preſent, to be at peace and unitie amongſt your ſelves, and to ioyne together againſt the Common enemy. But moſt of all you that are Earles, Lords, and Gentlemen of ranke and qualitie. For the greater the perſons are that diſagree, the more is the hurt that is done by their diſagreement. As in a Houſe, if the Maſter and Miſtreſſe agree the houſe will ſtand and ſubſiſt, though the inferiour ſervants fall out one with the other. So if the Lords and Commons unite together the Citie and Kingdome will ſtand, though there ſhould be many diviſions amongſt the Common people. And therefore it is your dutie above others (Right Honourable) to follow after thoſe things that make for **foreign.Peace, Vnitie and Concord, to be ambitious of Peace as you are exhorted, 1 Theſſ. 4. 11. to ſpeake the truth in love. **foreign.Eph. 4. 15. and to love in the truth. **foreign.2 Epiſt. of Iohn verſ 2.

Now that your hearts and affections may be fully wrought up, to make it your chiefe deſigne to practiſe this dutie. I ſhall uſe theſe enſuing Motives and Arguments.

Firſt, Conſider how Pathetically and Emphatically, the holy p. 23Apoſtle perſwades all Gods people to the practiſe of this dutie. I Motives and Arguments to perſwade us to ſtudy unitie and peace.will name but two Texts. 1 Cor. 1. 10. Now I beſeech you brethren, by the name of our Lord Ieſus Chriſt, that ye all ſpeake the ſame thing, and that there be no diviſions among you, but that ye be perfectly ioyned together in the ſame minde, and in the ſame iudgement, Phil. 2. 1, 2. If there be therefore any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels and mercies; fulfill ye my ioy, that ye be like minded having the ſame love, being of one accord, of one minde, &c.

Secondly, Conſider what excellent Arguments the Apoſtle uſeth, Epheſ. 4. 3, 4, 5, 6. Endevouring to keepe the unitie of the ſpirit in the bond of peace. There is one body, and one ſpirit, even as you are called in one hope of your calling. One Lord, one faith, one baptiſme, one God, &c. Theſe are omnipotent Arguments. If one God, and one Lord, and one body, &c. Shall not his children be one? And afterwards, verſ. 11, 12, 13. the Apoſtle tels us. That when Chriſt aſcended up to Heaven, he gave ſome to be Apoſtles, ſome Prophets, ſome Evangeliſts, ſome Paſtors, and Teachers for the perfecting of the Saints, &c. Till we all come to the unitie of the faith, &c. Chriſts intendment in appointing a Miniſtery in his Church was not onelyonly to bring his people to veritie, but alſo to the unitie of the faith. This is the great worke of a Miniſter, to bring his people to unitie as well as veritie.

Thirdly, Conſider what a horrible ſinne it is to divide one from another, and to be at hatred and variance one with another. This is a worke of the fleſh, Gal. 5. 19, 20, 21. where it is obſervable that the Apoſtle reckons up ſeven ſynonymicall expreſſions to ſet out the greatneſſe of this ſin. The works of the fleſh are hatred, variance, emulation, wrath, ſtrife, ſedition, envyings; of the which I told you before, as I have alſo told you in time paſt, that they which doe ſuch things ſhall not inherit the kingdome of God. This ſin alone unrepented on will ſhut a man out of heaven. Therefore it is ſaid, Revel. 22. 15. without are dogs. This ſinne alone makes thee unſit to come to the Sacrament, Mat. 5. 23. This ſinne alone makes God abhorre our Faſting-dayes, Iſa. 58. 4. Behold, ye faſt for ſtrife and debate, &c. This ſinne alone turnes our prayers into curſes: For when thou prayeſt unto God, Forgive us our treſpaſſes, as we forgive them that treſpas againſt us, if thou beeſt in malice and hatred p. 24with thy brother, thou prayeſt unto God not to forgive thee thy treſpaſſes. Notable is the ſpeech of Cyprian, Peius eſt ſeindere Eccleſiam quam ſacrificare Idolo, Schiſme in the Church is a greater ſinne then Idolatry. Auſtin ſaith, it is a greater ſinne then hereſie. And this (ſaith he) God himſelfe declared when he puniſhed Corah and his company that were Schiſmatiques with a greater puniſhment then ever he puniſhed Idolaters or Heretiques: Quis iam dubitaverit hoc eſſe ſcelaratius commiſſum, quod eſt gravius vindicatum.

Fourthly, Conſider the wofull miſchiefes that are brought into Church and State by theſe our diviſions. If all the Ieſuites in the Chriſtian world; If all the Devils in hell ſhould joyne together, to deviſe a way to undoe the Parliament, and the good Cauſe they manage, they could not invent a readier way then by dividing you one from another at this time. This makes you to fight againſt your ſelves, to murder your ſelves; your Cauſe, your Religion, and to murder all that adhere unto you. Hereby God is diſhonoured, Reformation hindered, Religion diſcredited, the good Cauſe diſliked, the Enemie ſtrengthened; You are weakened, your Counſels diſturbed, the Warre prolonged, the Power of godlineſſe abated, &c. as hath beene formerly mentioned. Hereby we are all tantum non, deſtroyed, and deſtroyed we muſt be if our breaches be not made up. For if we bite and devoure one another, we ſhall be conſumed one of another, Gal. 5. 15. Famous is the Story Liv. Decad. 1.of Menenius Agrippa, who, when the people of Rome had divided themſelver from the Senate of Rome, came to the people and told them an Apologue of the members of the body, how they did once conſpire together againſt the belly, becauſe that the belly did live idlely, & devoure all the meat that the hands did work forand feet walke for, &c. And therefore they agreed together to ſtarve the belly. The hands refuſed to work for to feed it; the mouth refuſed to take in meat; the feet refuſed to goe to fetch it, &c. But within a very little while the members of the body ſaw their errour: for the feet began to grow feeble and unable to walke; the hands grew weake; the whole man ſick: and then they underſtood that the belly was not idle; but that it conveyed the nouriſhment it received to every part of the body: and hereupon they all agreed to joyne together to provide for the belly as well as for p. 25themſelves. This Fable reconciled the people, and Senators of Rome. This Fable teacheth us, That diviſions in the body naturall, and ſo alſo in the body politique, are ruinating and deſtructive to the body.

And the truth is, All the hope the enemy hath, is in our diviſions; herein he boaſteth, and glorieth: There is nothing that ſtrengthens their deſignes at Oxford ſo much: nothing that puts ſo much courage and reſolution into the hearts of our Adverſaries, as the Diviſions that are amongſt us.

This is the argument Melancton uſed to perſwade the divided Proteſtants of his time to peace and unity; and he illuſtrateth his argument by a notable parable of the Wolves and the Dogs, who were marching on-ward to fight one againſt another. The Wolves that they might know the ſtrength of their adverſary, ſent forth a Maſter-Wolfe as their Scout: The Scout returnes and tels the Wolves, That indeed the Dogs were more in number, but yet they ſhould not be diſcouraged: For he obſerved, That the Dogs were not one like another; a few maſtives there were; but the moſt were little curres, which could onelyonly barke but not bite, and would be afraid of their owne ſhadow. Another thing alſo he obſerved which ſhould much encourage them, and that was, That the Dogs did march as if they were more offended with themſelves then with us; not keeping their ranks, but grinning, and ſnarling, and biting; and ſometimes tearing each other, as if they would ſave us a labour. And therefore let us march on reſolutely, for our enemies, are their owne enemies; enemies to themſelves, and their owne peace; they bite and devoure each other, and therefore we ſhall certainly devoure them. I need not make any Application of this Parable. There is nothing that more heartens our enemies, and diſheartens our friends, then our Diviſions.

Fourthly, Conſider the great happineſſe that would accrue to Church and State, if we were united together againſt the Common Enemy. If all the Saints upon earth, and Angels in heaven ſhould ſtudy to find out a way to ſave England from ruine, they could not find out a readier way, then by uniting us together at this time. England is an Iland divided from all the world; and if it were not divided within it ſelfe, it need not feare all the world. If London were as a City at unity within it ſelfe, what could deſtroy p. 26it? Did we all doe as the Iſraelites did, Iudg. 20. 8. They all aroſe as one man, &c. and as Ioſhua 23. 12. how quickly would theſe wars (through Gods bleſſing) be at end? What an honour would it be to the Cauſe we fight for; to the Reformation we pray for; the Religion we profeſſe; to the God we worſhip, if we did with united ſtrength purſue theſe things? How ſhould we ſupport and helpe one another, et portantem portare, as the Cranes do one another in the manner of their flying. I muſt not here forget to mind you of that known ſtory of Scillurus that had eighty ſonnes, and when he was dying he called them all before him, and preſented them with a bundle of ſpeares, and bad them try whether they could breake that bundle; and they tryed, but were not able. Afterwards he puls out one javelin out of the bundle, and bade them break that, which they eaſily did; and ſo a ſecond, and a third, till they had broken them all. Intimating thereby, that unity in Families, and compacted ſtrength is the bond that preſerves the whole Family; and whereſoever this bond is broken, that Family is quickly deſtroyed. The like ſtory doth Saluſt tell of one Micypſa, who when he was dying called his ſonnes and cauſed them to write this ſentence in Golden letters: Concordiâ parvae res creſcunt, diſcordiâ magnae dilabuntur. Oh that God would give us hearts to ſpiritualize theſe ſtories!

Fifthly, Conſider the late Nationall Covenant you have taken, wherein you have lifted up your hands to the moſt High God, and have ſworne to ſtudy unitie and conformitie in Religion, &c. And to endeavour according to your places, to extirpate Hereſie, Schiſme, &c. I know not how it is come to paſſe, but ſure I am, our diviſions are greater ſince we took this Covenant then before. And ſure I am that God will call us to a ſtrict account for this grievous ſinne of Periurie. And if ever England periſh by theſe wars, this ſhall be Englands Motto: Here lyeth a Nation that hath broken Covenant with God, and therefore is this great evill come upon her. And therefore I beſeech you, be mindfull of your Covenant; and remember it is not the taking, but the keeping of Covenant that prevailes with God. And if he ſhall be ſhut out of heaven that keepes not his promiſe, though it be to his hurt, Pſal. 15. 4. much more he that keeps not his oath, when it is for his good.

Sixthly, Conſider further, That our enemies that fight againſt p. 27us agree together: Herod and Pilate are made friends, and joyne together to put Chriſt to death. The Herodians and the Phariſees, though diſſenting one from another, yet both agree againſt Chriſt, Mar. 1…. 13. The Herodians were Courtiers, and ſought to bring in Tyranny; the Phariſees were popular, and ſought to maintaine the peoples liberties; and yet they both joyned together againſt Chriſt. thus did the Sadduces and Phariſees alſo. Thus Act. 17. 18. The Epicures and Stoiques combine againſt Paul. Shall Iudas conſpire with the Phariſees and Sadduces to betray Chriſt? and ſhall the Diſciples of Chriſt fall out amongſt themſelves? Shall Paul and Barnabas divide one from another? God forbid! Shall the Iriſh Rebels, the Oxford Lords and Gentlemen, the Engliſh Papiſts, and the Engliſh Biſhops: The Proteſtants at large, and the ſeduced people all agree together like Sampſons Foxes with firebrands at their tayles to burne three Kingdomes? And ſhall not we agree together to ſave three Kingdomes? Shall the Lions, Bearee, Tygers, Wolves, Lambes and Sheepe, &c. that were ſhut up in the Arke, agree together while they were in the Arke? (for we doe not read that they did hurt one another all that while) And ſhall not we that are ſhut up here, in London, and in a few aſſociated Counties as in an Arke, agree together to preſerve one another from a Deluge of Waters that is drowning us all▪ though we ſhould differ in ſome few things one from another?

Seventhly, Conſider the very Heathen how carefull they have beene to maintaine unitie and peace in times of publique danger, and how carefull to lay aſide all private quarrels. I will inſtance onelyonly in the ſpeech of Ariſtides to Themiſtocles. Plutarch tels us, that from their very childhoods they did differ one from the other, and never could agree. But when a common enemy came againſt them, then Ariſtides comes by night to Themiſtocles, and ſaith unto him, Si ſapimus, omiſſâ tandem iuvenili et inani concertatione, contentionem de ſervanda Graecia ſalubrem honeſtam que ſuſcipiamus, &c. Let us leave all youthly contentions, and tend unanimouſly to the publique good. Oh that this counſell might take impreſſion in the hearts of us Chriſtians at this time.

Eightly, Conſider further, how that the very Devils in hell agree to promote their owne kingdome. If Satan be divided againſt Satan (ſaith Chriſt) how can his Kngdome ſtand? And my Text p. 28is brought (as I have ſaid) as an argument to prove that Chriſt did not caſt out Devils by the power of Belzebub, becauſe then Satan ſhould be divided againſt himſelfe, and ſeeke his own ruine which he will never doe. There is peace amongſt the Devils in hell. And certainly there cannot be better Muſicke to the Divels in hell, then to ſee the Parliament divided againſt it ſelfe; and the City divided againſt it ſelfe; and the Godly Miniſters divided againſt themſelves at ſuch a time as this is.

Ninthly, and eſpecially, … Lord Ieſus Chriſt who is the Great Peacemaker, who came into the world when all the world was at peace; at whoſe birth the Angels ſang, Glory to God on high, and in earth peace: who when he was dying left a Legaſie of peace to his people, and gave his Diſciples a New Commandement, to love one another: (which was therefore called a New Commandement, becauſe it was inforced with a new example; even the example of Chriſts love to us) Who when he made that admirable Prayer, Iohn 17. the chiefe part of it was, that God would make his children one, as he and the Father were one. And he gives the reaſon of it, verſ. 21. That the world may beleeve that then haſt ſent me. The world will not beleeve in Chriſt when they ſee Chriſtians diſagree. Nothing hinders men from beleeving in Chriſt more then the differences and diviſions of thoſe that doe beleeve in Chriſt. It is an excellent obſervation of Athanaſius: That the very manner of Chriſts death doth preach the Doctrine of Vnitie and love to Chriſtians. For Chriſt was not ſawen aſunder as the Prophet Iſaiah was. He was not beheaded as Iohn Baptiſt was. There was not a bone of his broken, nor any whit of his garment rent or torne. And all this to teach Chriſtians (ſaith he) to be at unitie within themſelves. Was not a bone of Chriſt broken upon the Croſſe, and ſhall all his members breake in pieces now he is in heaven? Was his garment kept whole, and ſhall his body be rent and torne in pieces? This is Pauls Argument to perſwade the divided Corinthians to Peace and Vnitie, 1 Cor. 1. 13. Is Chriſt divided? And why are Chriſtians divided if Chriſt were not divided? Why doth one ſay, I am of Paul; another, I am of Apollo; another, I am of Cephas, &c. And therefore if you be Chriſtians live in love and unitie, as the Diſciples of Ieſus Chriſt, that ſo the world may beleeve in Chriſt.

p. 29Oh that theſe Motives might take deepe rooting in your affections: And that every one in his place would labour after Peace and Vnitie. That you that are Magiſtrates and Iuſtices, would bind your ſelves to the peace! It is no diſcredit in this ſenſe to be bound to the peace. You are called Iuſtices of the Peace, not becauſe you ſhould hold your peace when God would have you to ſpeake; but becauſe it is your dutie to make peace, and to keep peace. Let all godly Miniſters preach up the duty of brotherly love, which is quite forgotten amongſt moſt Chriſtians. It is a dutie quite dead and buried; let us labour that it may have a ſpeedy reſurrection. The Apoſtle ſaith, 1 Theſ. 4. 9. As touching brotherly love ye need not that I write unto you &c. But we Miniſters, now a dayes, need to write and preach of no duty more then this. And then let all Miniſters and people, Pray for the peace of Ieruſalem, and give the Lord no reſt untill he make England and Ireland, a praiſe in the earth. Let us pray for peace, and fight for peace, and contribute our money willingly for a peace. For indeed, all our fighting, and all our vaſt expences, are but as wayes and meanes to a ſafe and well grounded peace. Let us fight for peace, with peace one towards another. And let us not complaine and murmur at the greatneſſe of our contributions; but remember the ſtory of the old covetous Miſer that hung himſelfe to ſave charges; and his man comming in unawares and ſeeing his Maſter a hanging, cut the rope in pieces and thereby ſaved his Maſters life. The Maſter being recovered, inſtead of thanking his man, fell a chiding of him becauſe he cut the rope in pieces, and ſo did put him to the charges of a new rope: whereas he ſhould rather have untied it, then cut it. This man, you will ſay, did little deſerve to have his life ſaved. Iuſt ſuch is our condition. Our cruell enemies are ready to devoure and deſtroy us. All that the Parliament doth, is to cut the rope in pieces with which they would hang us. And if we be put to more then ordinary charge, let us not grumble at thoſe expences which are the preſervation of our lives. That man is unworthy to live, that murmurs to lay out a little money to ſave his life.

But here I muſt put in three Caveats, & beſeech you in the firſt place, to remember that when I ſpeake ſo much for unity, I would alſo have you to remember that Ʋnum & verum convertuntur. That unity without veriy, is not a true peace, but a conſpiracy. Omnis p. 30concordia in veritate. Ʋnity ioyned with falſhood is execrable adulterie, ſaith Cyprian. When unitie and falſhood are married together, it is no lawfull marriage, but execrable adultery. If I cannot have peace with men, but I muſt loſe my peace with God; farewell peace with men that I may keep my peace with God. One great reaſon why we have ſo little peace upon earth, is becauſe we ſeek after it more then after the glory of God in heaven.

You will muſt remember in the ſecond place, that this Ʋnity that we muſt labour after, muſt be in a Scripture way. The Primitive Church for Vnity ſake, and to prevent Schiſmes, ſet up one Preſbyter as a Biſhop to rule over the reſt with Maiority of power in Iuriſdiction and Ordination. But this at beſt was but a humane invention, and it proved an increaſer of Schiſme and Diviſion. The Papiſts ſet up the Pope to preſerve unitie: But he is the greateſt Apple of ſtrife the Chriſtian world hath. It will be our care to ſtudie to promote a unitie in ſuch a way which the Scriptures hold forth, and this will proſper.

You muſt alſo remember in the third place, that our unitie, peace, and love, as it muſt be in the truth, ſo it muſt be in truth. It muſt be cordiall and reall. Oh, that I could once ſee all Gods people of one lip, as it was before the confuſion of Tongues, Gen. 11. 1. That this might be the Motto of Gods people in England: Cor unum, via una, One heart, and one way. That they that ſhall ſing one and the ſame Song in heaven, may agree in the ſame way of worſhip here upon earth. Excellent was that ſpeech of Grynaeus, when he was dying: I am now going (ſaid he) to a place (meaning heaven) ubi Lutherus Calvino bene convenit: where Luther and Calvin agree well together. Shall we agree well in heaven, and ſhall we not agree together upon earth? God forbid. Let us alwaies remember that ſpeech of Ioſeph his brethren when they were going home to their Father, Gen 45. 29. See that you fall not out by the way. We are all pilgrims, travelling towards our heavenly Canaan, to one and the ſame God and Father. Oh let us not fall out by the way. And let the two Arguments that Abraham uſed to Lot, Gen. 13. 7, 8. mightily prevaile with us, to make us more ambitious of unitie, peace, and concord, then ever yet we have beene. Let there be no ſtrife betweene me and thee, &c. for we p. 31are brethren, and the Canaanite is in the Land. Theſe are two golden allurements: the Lord make them effectuall! I had almoſt forgotten Davids Arguments in the 133. Pſalme. Behold, how good and how pleaſant it is, for brethren to live together in unitie. The word Behold, is prefixt that ſo the commendation might take the deeper impreſſion. Many things are good which are not pleaſant, and many things pleaſant, which are not good; but it is both good and pleaſant for brethren to dwell together in unitie. It is like Aarons precious oyntment that went downe to the skirts of his garments, &c. It is a communicative mercy that perfumeth whole Kingdomes with bleſſings. It is like the dew of Hermon, &c. It makes barren Lands fruitfull. It is like the dew upon the mountaines of Sion, where the Lord commanded the bleſsing, even life for evermore.

Obiect. 1. Means and helps for the procurement of unity and peace. Anſw.But you will ſay, Here are Motives and Arguments ſufficient to perſwade any man to the practiſe of this bleſſed grace. Let us heare ſome helps and meanes to procure this great mercy, that ſo our Diviſions may be healed; and peace, unitie, and concord may dwell in our Land.

This is a worke worthy of a God, and none but a God can doe it.

It is with us in England, as it was with the women that went early in the morning to the Sepulchre, and there they found a great ſtone, and they ſaid, Who ſhall roll away this ſtone? for it is very great. Mar. 16. 3, 4. And behold, there was a great earthquake, for the Angel of the Lord deſcended from heaven, and came and rolled backe the ſtone from the doore, and ſate upon it. This is our condition. There is a great Mountaine of Diviſion that obſtructs the happineſſe of England, and that hinders the Lord Chriſt and his Kingdome from riſing out of the grave of ſuperſtition. But who now ſhall roll away this great ſtone from the doore of the Sepulchre? I feare it will coſt an earth-quake before it be removed. Oh that we had faith to remove Mountaines! Oh that God would ſend his Angel to roll away this ſtone! That God would make the Aſſembly of Miniſters his Angels to take away this great Mountaine, that ſo there may be a Reſurrection of Jeſus Chriſt, and his pure worſhip in all its glory and beautie even in our dayes! The ſtory of Iehoſaphat, 2 Chron. 10. 12. will very well ſuit with our p. 32times: We are in a very great ſtraight as he was; and what he did, and ſaid, will very well be fit us. Let us goe to God by prayer, and ſay. Oh our God, we have no might againſt this great company that cometh againſt us. We have no ſtrength to heale our Diviſions in the Church, and in the State, they are ſo great and ſo many. We know not what to doe, but our eyes are upon thee. Thou that didſt find out a way hid from ages and generations, Col. 1. 26. A way hid from Angels and Archangels, hid within thy ſelfe, Epheſ. 3. 9. To ſave poore undone, fallen, loſt man, even by Ieſus Chriſt. Oh find out a way to reconcile King and Parliament, to unite thy divided people in the truth! Oh bleſſed Ieſu that cameſt into the world to breake downe the middle wall of partition betweene Iew and Gentile; that art the great Peace-maker, make up our wide and great breaches, and take away the many wals of partition that divide us one from another. After this manner we muſt wraſtle with God in prayer, and watch thereunto with all perſeverance.

But beſides this generall helpe by Prayer; give me leave to name a few other which are more particular.

1. Helpe.Firſt, Let us labour to make our peace with God, and God will make us at peace one with another. Tranquillus Deus tranquillut omnia. If God be at peace with thee, he will make the very ſtones in the ſtreet to be at peace with thee; he will make peace flow downe like a river, and like a mighty ſtreame. When a mans wayes pleaſe God, he will even make his enemies to be at peace with him, Prov. 16. 7. You ſhall finde in Scripture, that when a Church, State, or perſon divided it ſelfe from God by ſinne, God ſuffered it as a puniſhment to be divided from it ſelfe by faction. Aſſoone as ever Solomon had forſaken God by Idolatry, God preſently divided his Kingdome from him. And God threateneth Ierem. 13. 13. That becauſe his people had forſaken him, that therefore he would fill the Inhabitants of Ieruſalem with drunkenneſſe, and he would daſh them one againſt another, even the fathers and the ſonnes together, he would not pity, &c. You ſhall find alſo that when a King and Kingdome returned to God, then they had peace, and flouriſhed in all outward happineſſe, 2 Chron▪ 15▪ 3▪ 4, 5, 6, 8, 12, 13, 19. 2 Chron. 17. 3, 5, 6. 10▪ And therefore if ever you would cure Englands diſtractions to purpoſe; ſtrike at the root and cauſe of our diviſions. Let us labour to find out all thoſe ſinnes that ſeparate between us p. 33and God; And when you have found them out, you muſt not deale with them as the Parliament doth with their priſoners which they take, uſing them more kindly and courteouſly then they were uſed before they were priſoners: nor as David would have his ſonne Abſolom, concerning whom he gave a ſtrict charge, that they ſhould uſe him kindly for his ſake: but you muſt doe as the Oxford men doe with our priſoners, uſe them cruelly. Doe as Ioſhua did with the five Kings whom firſt he kept up cloſe priſoners in a Cave, and afterwards ſent for them, and trod upon their necks, and hung them up before the Lord. Thus muſt we deale with our ſinnes, and then we ſhall have peace. For as the lines in a circumference that are drawne to the Center, the neerer they are to the Center, the neerer they are one to another: So the neerer any men come to God in ſimilitude and likeneſſe, the neerer they will be ioyned one to another in unitie and love. For if any may ſay he loveth God and hateth his brother, he is a lier. For he that loveth not his brother whom he hath ſeene, how can he love God whom he hath not ſeene? And this Commandement have we from him, that he that loveth God, love his brother alſo, 1 Ioh. 4. 20, 21.

Secondly, Take heed of the Land-deſtroying Opinion of thoſe that plead for an illimited toleration of all Religions, even of Turkiſme, Iudaiſme, &c. The Lord keepe us from being poiſoned with ſuch an Error! This Text riſeth up againſt it. For it will divide a Kingdome againſt it ſelfe. It will rend it into a thouſand pieces. It it a Doctrine directly contrary to your late Oath and Covenant. A Doctrine that overthroweth all Church-Government, bringeth in confuſion, and openeth a wide doore unto all irreligion and Atheiſms. For at the ſame doore tha all falſe religious come in, the true Religion will quickly get out. And if it be as good for a man to live where nothing is lawfull, as where all things are lawfull: ſurely it is every way as uncomfortable to live where there are all Religions, as where there is no Religion at all.

Thirdly, To heale our Diviſions, we muſt labour to be cloathed with the garment of humility: For onelyonly by pride (ſaith the Wiſeman) cometh contention, Prov. 13. 10. Now there is a double humilitie we muſt be cloathed withall; humilitie of iudgement, and humilitie of heart. Firſt, humilitie of iudgement, to thinke that others may know the truth as well as our ſelves; to have a low p. 34eſteeme of our owne underſtanding: For he that thinketh he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8. 2. And if any man teach otherwiſe, &c. ſaith the Apoſtle, 1 Tim. 6. 3. 9. He is proud knowing nothing, &c. And therefore let us not be wiſe in our owne eyes, nor leane to our owne underſtandings, Prov. 3. 5. 4. Secondly, humilitie of heart. An humble heart is a peaceable quiet heart. An humble heart will be ſenſible of the leaſt ſinne, much more of this great ſinne to diſtract and deſtroy the peace of three Kingdomes by unneceſſary diſputations.

Fourthly, Labour for grace to contemne the world and all worldly things. For many times diviſions ariſe out of baſe Covetouſneſſe. It was the love of the world that divided Demas from Paul. And therefore it is ſaid, 1 Tim. 3. 3. That a Miniſter muſt not be greedie of filthy lucre; and as if that were not ſufficient; he addes nor covetous. And therefore if you would live in unitie and peace; Take heed and beware of covetouſneſſe.

Fifthly, Pray for the ſpirit of meekneſſe, patience, long-ſufferance; and for mortified affections. It is one of the Ingredients required in a Miniſter, that he ſhould be one That is not ſoone angry, Titus 1. 7. and one that is patient, no ſtriker, no brawler, 1 Tim. 3. 3 Meekneſſe, and Patience, and Mortification, are neceſſary Ingredients into that Medicine that muſt cure our divided Kingdome. For an angry man ſtirreth up ſtrife, and a furious man aboundeth in tranſgreſsions. Prov. 29. 22. Ʋnmortified affections are the cauſe of much diſturbance in Families and Cities. And therefore Chriſt ſaith, Mar. 9. 50. Have ſalt in your ſelves, and have peace one with another. This ſalt is the ſalt of Mortification. We muſt labour to have our anger mortified; our love of the world mortified; our pride mortified; and this will be a notable meanes to make us at peace one with another. As in the Old Law, every ſacrifice was to be ſeaſoned with ſalt: So let every man pray for This ſalt within himſelfe to ſeaſon his unmortified affections, and this will keepe him from putrifying in malice, envie, hatred, &c.

Sixthly, Let all thy private aimes be ſwallowed up in the publique good. Let the Cauſe of Ieſus Chriſt and his Church be dearer to thee then thine owne life; and this frame of ſpirit will exceedingly incline thee to all lawfull waies of peace and unitie. Remember Old Ely, and how his heart trembled for the Arke of God, p. 351 Sam. 4. 13. 18. He trembled not for the thought of his children, but for the Arke; and aſſoone as ever mention was made of the taking of the Arke, he fell downe and brake his necke: he was not troubled at the mention of the death of his two ſonnes, &c. The like we read of his daughter in law, 1 Sam. 4. 19, 10, 21, 22. The like of Nehemiah who was in great proſperitie himſelfe, and yet how was he diſtreſſed in ſpirit for the miſeries of Ieruſalem, Nehem. 1. 4. The like we read of Daniel, &c.

Seventhly, We muſt nip Diviſions in the bud, and quench the fire of Contention at the beginning. That fire is eaſily quenched at firſt, which when it hath once taken poſſeſſion is not to be quenched. The Lord grant it be not laid to our charge, that we have ſuffered Englands diſtractions to grow to ſuch a height, and have not laboured in our ſeverall places to compoſe and quiet them.

Eightly, Let us yeeld one to another for peace ſake. Famous is the example of Abraham, and worthy of all imitation, who yeelded his right up to Lot, who was his younger and inferiour, for peace ſake, Gen. 13. 9. If thou wilt take the left hand, then I will goe to the right; or if thou departeſt to the right hand, then I will goe to the left.

Ninthly, Take heed of groundleſſe iealouſies and ſuſpicious one of another. This is Englands great ſinne, and the chiefe cauſe of many diſtempers amongſt us. We are like unto the children of Iſrael, who when they came firſt out of Egypt did almoſt deifie Moſes and Aaron, But afterward, aſſoone as ever they began to meete with ſtraights and difficulties, they began preſently to murmur againſt them, and to call their fidelitie into queſtion; and to accuſe them, as if they had a deſigne to bring them into the Wilderneſſe to deſtroy them, Exod. 16. 2, 3. Iuſt ſo doe we. When our Armies for our ſinnes are juſtly puniſhed with ill ſucceſſe, inſtead of reflecting upon our ſinnes, to be troubled for them; we fall a murmuring againſt our Chiefe Commanders, and queſtion their fidelitie; as if they had a deſigne to betray us into the enemies hand. I doe not ſpeake this as if I would countenance any Commander that is guilty; or hinder juſt complaints of, and inquiries after thoſe that are guilty; or the uſe of juſt meanes to be rid of ſuch. But all that I ſay is: That to faſten uniuſt ſuſpitions, p. 36and groundleſſe iealouſies, upon thoſe that venture their lives and eſtates in the common cauſe, is to be guilty of Robbery and Murder: it is to ſteale away and murder their good names, which is as precious as life it ſelfe: and it is a ſinne that God will not pardon unleſſe the party that is guilty endeavour to make reſtitution of his good name, which is a worke not eaſie to be done. For a mans good name is like a white piece of paper, which if once blotted it will be hard to wipe out that blot ſo as to leave no print of it behind. A mans good name is like a Merchants eſtate which is long in getting, but is loſt in a minute: and when it is loſt in the bottome of the Sea, how ſhall it ever be recovered againe? So is a mans good name. But yet God will accept of our endevours to make reſtitution if faithfull and induſtrious.

Tenthly, To heale our Diviſions, we muſt make conſcience to ſilence all our private Opinions, and differences. Haſt thou faith? (ſaith the Apoſtle, Rom. 14. 22.) have it to thy ſelfe before God. Doe not diſturbe the Church of God at this time with thy private faith. Indeed if it be a matter abſolutely neceſſary to ſalvation, it is charitie to acquaint the Church of God with it: but if we can be ſaved without it, this is not a fit time to broach any new Opinion. For as Eliſha ſaid to Gehezi, 2 King. 5. 26. Is this a time to receive money? &c. So ſay I: Is this a time to trouble England with New Opinions? Aulus Gellius tels us of certaine men that were in a Ship ready to periſh by reaſon of a great Tempeſt, & one of them being a Philoſopher, fell a asking of many trifling Queſtions: to whom they anſwered: foreign; We are periſhing, and doſt thou trifle? So ſay I; Is England a periſhing, and is this a time to trouble it with unneceſſary diſputations? I doubt not but there will a time come wherein every mans owne opinion ſhall be heard: but this is a time wherein we ſhould all unite againſt the Common Enemy that ſeekes to devoure us all. For my part, I doe here openly profeſſe, That if I had an opinion diſagreeing from that way of Reformation which is likely to be ſet up, and did ſee that the publiſhing of it would diſturbe the peace of the Kingdome, I would doe with it as the Mariners did with Ionah, I would caſt it into the ſea rather then increaſe the Tempeſt by my opinion; eſpecially at ſuch a time as this is. And I doubt not but every honeſt man will do the like.

p. 37Laſtly, It is your dutie (Right Honourable) whom God hath betruſted with great power, to ſuppreſſe theſe diviſions and differences in Religion by your Civill Authoritie, as farre as you are able, leſt you be acceſſary unto them. For God hath made you Cuſtodes utriuſque tabulae, Keepers not of the ſecond Table onelyonly, (as ſome fondly imagine) but of the firſt Table alſo, and not onelyonly Keepers, but Vindices utriuſ que Tabulae, Puniſhers alſo of thoſe that tranſgreſſe againſt either of them. For you are the Miniſters of God for good, and Revengers to execute wrath upon him that doth evill. Rom. 13. 4. And God hath deputed you for the puniſhment of evill doers, and for the praiſe of them that doe well. 1 Pet. 2. 19. There are ſome that would blot out halfe your Commiſſion, and reſtraine this Good and evill to civill good and to evils onelyonly againſt men. But this is againſt that generall Rule, Non eſt diſtinguendum ubi lex non diſtinguit. Where the Law doth not diſtinguiſh, there muſt not we diſtinguiſh. Tell me I beſeech you, Shall it be lawfull for Magiſtrates to puniſh thoſe that deſtroy mens bodies, but not thoſe that deſtroy mens ſoules? Shall they be blamed for ſuffering men to draw people away from obedience to the Laws of the Land and to themſelves, and not alſo for ſuffering men to draw away people from the truth of the Goſpel, and from the wayes of God, ſuch as Hymenaeus and Philetus, who overthrow the faith of ſome, and their words eate as a Canker? Shall Chriſtian Magiſtrates take up the Maxime of Tiberius, Deorum iniurias Diis curae eſſe? Let God himſelfe take care to vindicate himſelfe from injuries committed againſt God? As for me, I will (juſt like Gallio) take care of none of theſe things. Can Chriſtian eares endure ſuch language? Doth not God prophecy, Iſaiah 49. 23. That in the New Teſtament Kings ſhall be our nurſing Fathers, and Queenes our nurſing Mothers? And how can a Chriſtian Magiſtrate diſcharge that dutie aright if he hath not power from God to puniſh thoſe that would poyſon the ſoules of his weake children with hereſies, and ſoul-deſtroying opinions? I do not deny, but that there is great wiſdome to be obſerved by Magiſtrates in diſtinguiſhing between perſons and perſons, betweene errors and errors. Some perſons are pious and peaceable, others turbulent and furious. Some errors are ſuch, as ſubvert the faith, and deſtroy the power of Godlineſſe: others are of a leſſer nature, p. 38which may conſiſt with the power of Godlineſſe, and with an unitie in the faith. But that which I now ſpeake againſt, is that unbounded Bloody Tenent. The Good Samaritan. John Baptiſt.libertie that is pleaded for in divers books lately written, which hold forth this prodigious Tenent. That every man is to be ſuffered to have the libertie of his conſcience, be it never ſo Hereticall or Idolatricall. This overthroweth all the power of the Magiſtrate in puniſhing hereſie, blaſphemy, Idolatry, and is contrary to many plaine Texts of the **2 Chron. 15. 13. 2 Chro. 34. 32. Ezra 10. 8. Deut. 13. 5, 6. 2 King. 23. 1.2 Chr 15:132 Chr 34:32Ezra 10:8Deut 13:5Deut 13:62 Kgs 23:1Old Teſtament, and to thoſe of the New Teſtament above mentioned.

Object. Will you allow the Magiſtrate to Tyrannize over mens conſciences.

Anſw. By no meanes. But I beleeve it is the Dutie of Magiſtrates to keepe men from infecting their Subjects with ſoule-deſtroying errors. If thou haſt an Hereticall opinion, have it to thy ſelfe, and the Magiſtrate will not; nay, cannot meddle with thy private conſcience. But if thou laboureſt to infect others with thy grace-deſtroying opinions. I doubt not but the Magiſtrate is bound to keepe thee from ſpreading thy infection to the undoing of the ſouls of his Subjects. If he may lawfully ſhut up a man that hath the plague upon his body, that he may not infect others, why not a man that hath the plague of Hereſie upon his ſoule, that ſo he may not deſtroy the ſoules of thouſands? Shall a Maſter in a Family have power to put away a ſervant that is tainted with a groſſe opinion, and yet not be called a Tyrant over that ſervants conſcience? And ſhall not the Chiefe Magiſtrate of a Kingdome have power to put out of his Kingdome (at leaſt to ſhut up from doing hurt) one that is his ſubiect and polluted with blaſphemous hereticall Idololatricall opinions? Is not the Kingdome the Magiſtrates Houſe and Family? But enough of this.

Theſe are the meanes that are to be uſed to cure the miſerable diſtractions of England. The Lord give us grace to put them in practiſe.

Vſe 4.There is one Vſe more yet behind, and that is an Vſe of Conſolation to the people of God. Notwithſtanding, all the Diviſions and Diſtractions that are in the Kingdome. This is an Alablaſter boxe full of precious oyntment, and it conſiſts of foure particulars.

1. Remember for your Comfort that there was never any great Reformation brought in by Godinto a Kingdome, but it hath alwaies p. 39been attended with diviſions and differences in Religion. In Luthers Reformation, How great were the differences between him and Calvin; Inſomuch, as the Reformation was more hindred by their Diviſions, then by the power and policy of the Enemy, and yet notwithſtanding, God carryed on the Worke of Reformation maugre theſe diviſions. In the Primitive times, many and great were the Diviſions of the Church and of the Miniſters thereof; Inſomuch, as Nazianzen ſaith, that in his time there were ſixe hundred errors in the Church; and in Conſtantines time, the differences between the Biſhops were ſo many, that they brought bundles of petitions one againſt another, which the Emperour out of his wonderfull deſire of Peace would not ſo much as read, but burnt them all before their faces. How ſad was the diviſion between Paul and Barnabas, and yet God turned it to a good effect. For by that meanes the Goſpel was the more ſpread throughout the world! And therefore let us not be over-diſcouraged. For theſe Diviſions are no new things, and therefore no ſtrange things.

2. Conſider for your comfort, Magna veritas et praevalebit. Truth is a beame of God, the purchaſe of Ieſus Chriſt, and it ſhall prevaile at laſt. Though our diviſions and diſtractions do much weaken us and prorogue our ſettlement, yet notwithſtanding the Cauſe we manage is Gods Cauſe, and it ſhall prevaile at laſt. As Chriſt Ieſus roſe from the grave in ſpight of the Iewes that rolled a great ſtone before the doore of the Sepulchre to hinder him. So the Cauſe of Chriſt, and the worſhip and government of Chriſt ſhall riſe and flouriſh: and there will come a time wherein the Church of God ſhall be glorious here upon earth; and the Motto of it ſhall be Cor unum, via una. One heart, one way. This will come to paſſe in ſpight of our Diviſions. For God hath promiſed it, Ier. 32. 39. Zeph 3. 9.

The third Comfort is: That Antichriſt ſhall downe though he be never ſo firmely united. The Kingdome of the Devil ſhall be deſtroyed though Satan joyne with Satan. And though Satan will not caſt out Satan, but is ſtrongly compacted, and as a Citie at unitie within it ſelfe, yet God will caſt out Satan at laſt, and his kingdome ſhall periſh. Though Turke and Pope; though French and Spaniard; though the Iriſh Rebels, and Engliſh Papiſts and p. 40Proteſtants at large ſhould joyn hand in hand & conſpire together to overthrow the little flock of Ieſus Chriſt, yet notwithſtanding they doe but kick againſt pricks. Antichriſt is fallen, and the poore flock of Chriſt ſhall be as a burdenſome ſtone unto all people; all that burden themſelves with it ſhall be cut in pieces, though all the people of the earth be gathered together againſt it, Zach. 12. 3. Bellarmine makes unitie a ſigne of a true Church. But then there ſhould be a true Church amongſt the Devils; for where he dwels there is peace. And yet the Papiſts cannot boaſt much of their unitie. For they have their different Sects oppoſite one to another, and the Ieſuite to them all. Vnitie without verity is a ſigne of the Malignant Church, but not of the Church of Chriſt. And unitie without veritie, ſhall not uphold a State. For though hand ioyne in hand the wicked ſhall not be unpuniſhed, Prov. 11. 21.

Laſtly, Remember in what ſtate and condition the people of the Iewes were in when Chriſt came into the world. It was when the government was departed from Iudah, and the Kingdome given to a ſtranger; when the Sanedrim (which was their Parliament) was deſtroyed; and they themſelves brought into perfect ſlavery. Their condition was never ſo bad as at that time. And alſo they never had more Sects and Diviſions then when Chriſt was borne: There were in Ieruſalem the Herodians, the Scribes and Phariſees. There were alſo the Eſſeni, (though the Goſpel makes no mention of them.) In this ſad juncture of time Ieſus Chriſt was borne. Oh what abundance of conſolation may be ſuckt out of the breaſts of this truth! Chriſt came into the world when his Church was in the greateſt extremitie. And are not we at this time in great extremity? Are we not brought very low by our ſinnes, and by our diviſions the fruit of our ſinnes? We have divided our ſelves from God by our ſinnes, and God hath divided us one from another. Let us beſeech the Lord Ieſus Chriſt to come once more into the world by his Spirit of power! Let us not deſpaire of his coming. For he is Deus in monte. He is our peace now the Aſſyrian is in the Land, Mic. 5. 5. And when he comes he will come as a Conquerour to ſubdue his enemies under his feet.

This day is the day which is commonly called The Feaſt of Chriſts Nativitie, or Chriſtmas day: A day that hath been heretofore p. 41much abuſed to ſuperſtition and prophaneneſſe. It is not eaſie to reckon whether the ſuperſtition hath beene greater, or the prophaneneſſe. I have knowne ſome that have preferred Chriſtmas day before the Lords Day, and have cryed downe the Lords Day, and cried up Chriſtmas day. I have knowne thoſe that would be ſure to receive the Sacrament upon Chriſtmas day, though they did not receive it all the yeare after. This and much more was the ſuperſtition of the day. And the prophaneneſſe was as great. Old Father Latimer ſaith in one of his Sermons, That the Devil had more ſervice in the twelve Chriſtmas holy dayes (as they were called) then God had all the yeare after. Seneca ſaith of his time, Olim December menſis erat, nunc annus eſt. There are ſome that though they did not play at Cards all the yeare long, yet they muſt play at Chriſtmas; thereby, it ſeemes, to keepe in memory the birth of Chriſt. This and much more hath beene the profanation of this Feaſt. And truely I thinke that the ſuperſtition and profanation of this day is ſo rooted into it, as that there is no way to reforme it but by dealing with it as Hezekiah did with the brazen Serpent. This yeare God by a Providence hath buried this Feaſt in a Faſt, and I hope it will never riſe againe. You have ſet out (Right Honourable) a ſtrict Order for the keeping of it, and you are here this day to obſerve your owne Order, and I hope you will doe it ſtrictly. The neceſſitie of the times are great. Never more need of Prayer and faſting. The Lord give us grace to be humbled in this day of Humiliation for all our owne, and Englands ſinnes; and eſpecially for the old ſuperſtition, and profanation of this Feaſt: alwaies remembring upon ſuch dayes as theſe, Iſa. 22. 12, 13, 14.

FINIS.